Shloka 14

मेरुवर्णनम्—प्रमाण, दिग्विभाग, देवपुरी-विमान-निवासाः

Devanagari script

एवंविधैस्तटाकैश् च नदीभिश् च नदैर्युता विराजते पुरी शुभ्रा तयासौ पर्वतः शुभः

Transliteration

evaṃvidhaistaṭākaiś ca nadībhiś ca nadairyutā virājate purī śubhrā tayāsau parvataḥ śubhaḥ

Translation

Được trang nghiêm bởi những ao hồ như thế, cùng sông lớn và suối nhỏ, thành trì trắng trong rực sáng ấy hiển lộ huy hoàng; và chính nhờ sự hiện diện của nàng, ngọn núi kia cũng trở nên cát tường.

Word by Word

• एवंविधैः (evaṁvidhaiḥ): of such a kind

• तटाकैः (taṭākaiḥ): with ponds/reservoirs

• च (ca): and

• नदीभिः (nadībhiḥ): with rivers

• च (ca): and

• नदैः (nadaiḥ): with streams/river-currents

• युता (yutā): endowed/connected

• विराजते (virājate): shines, is resplendent

• पुरी (purī): city

• शुभ्रा (śubhrā): bright, pure, radiant

• तया (tayā): by her/through it (that city)

• असौ (asau): that

• पर्वतः (parvataḥ): mountain

• शुभः (śubhaḥ): auspicious, blessed

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

What is the importance of this verse in the context of Linga worship?

It frames the Shiva-kṣetra as ritually potent: water-bodies (ponds, rivers, streams) are signs of purity (śuddhi) that support snāna, ācamana, and worship—preparing the devotee (pashu) to approach Pati through Linga-pūjā.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Indirectly, it reflects Shiva-tattva as auspiciousness (śivam) that radiates into place: a city aligned to dharma and purity makes even the mountain “śubha,” mirroring how proximity to Pati loosens pasha (bondage) and elevates the field of experience.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-based purification: bathing and water-rites before worship. It supports the Pāśupata orientation of inner and outer śauca (purity) as a foundation for mantra, dhyāna, and Linga-sevā.